Extreme narcissistic organizations are unable to behave ethically because they lack a moral identity. While such organizations are not necessarily unethical intentionally, they become self-obsessed and use a sense of entitlement, self-aggrandizement, denial, and rationalizations to justify anything they do. Extreme narcissistic organizations might develop formal ethics programs, but such programs will have little effect on behavior.

In a world of limited resources, competition between the young and old prompt difficult questions of justice. In countries with public pension and health care systems, or with aging populations, there is often a concern that members of different generations are not always treated fairly. Dennis McKerlie's monograph examines justice between age-groups with the ultimate goal of a new theory of justice that effectively grapples with those questions. In the realm of public policy and medical ethics this is an (...) important and timely topic, but surprisingly one that has received relatively little attention from moral philosophers. McKerlie develops a comprehensive view of fairness between age groups that applies the egalitarian values of equality, or priority for the badly off, to temporal parts of lives -- not just to complete lives. (shrink)

Many philosophers have appealed to the PSR in arguments for a being that exists a se, a being whose explanation is in itself. But what does it mean, exactly, for something to have its explanation ‘in itself’? Contemporary philosophers have said next to nothing about this, relying instead on phrases plucked from the accounts of various historical figures. In this article, I analyse five such accounts – those of Anselm, Aquinas, Descartes, Spinoza, and Leibniz – and argue that none are (...) satisfactory. Should we abandon or restrict the PSR, then? I think that would be hasty, for many reasons. I therefore consider the prospects of explaining everything, including God, given the constraints of certain features of good explanations, and conclude with several observations about future approaches. (shrink)

Julian Schlöder (2018) examines Timothy Williamson's proposal that knowledge is the norm of assertion within the context of deontic logic. He argues for two claims, one concerning the formalisation of the thesis that knowledge is a norm of assertion and another concerning the formalisation of the thesis that knowledge is the only norm of assertion. On the basis of these claims, Schlöder goes on to raise a series of problems for Williamson's proposal. In response, I argue that both of Schlöder's (...) claims can—and should—be rejected. (shrink)

In a world of limited resources, competition between the young and old prompt difficult questions of justice. In countries with public pension and health care systems, or with aging populations, there is often a concern that members of different generations are not always treated fairly. Dennis McKerlie's monograph examines justice between age-groups with the ultimate goal of a new theory of justice that effectively grapples with those questions. In the realm of public policy and medical ethics this is an (...) important and timely topic, but surprisingly one that has received relatively little attention from moral philosophers. McKerlie develops a comprehensive view of fairness between age groups that applies the egalitarian values of equality, or priority for the badly off, to temporal parts of lives -- not just to complete lives. (shrink)

The problem of foreknowledge and freedom presents a challenge to the defender of traditional Western theism. Nelson Pike has argued that the existence of an essentially omniscient God who possesses foreknowledge is incompatible with human freedom. Pike's opponents in this matter, among whom is Alvin Plantinga, argue that no incompatibility has yet been shown. I shall develop the view that neither Pike nor his opponents have conclusively settled the question whether foreknowledge and freedom are compatible. Furthermore there is a reason (...) why the issue has not been, and may never be, conclusively settled: it is an inherently paradoxical issue. To aid in demonstrating this point I shall discuss a modified version of a paradox that has come to be known as Newcomb's Problem. (shrink)

Bringing together the latest work from leading scholars in this emerging and vibrant subfield of law, this book examines the philosophical issues that inform the intersection between law and neuroscience.

THE ESSAY "OF MIRACLES," IN ADDITION TO BEING ONE OF THE MOST PROVOKING SECTIONS OF HUME’S WRITINGS, IS ALSO ONE OF THE MOST WIDELY MISUNDERSTOOD. HUME CLAIMS HIS ARGUMENT IS SIMILAR TO AN ARGUMENT OF ARCHBISHOP TILLOTSON, AND I EXPLORE THE PARALLEL BETWEEN THE TWO ARGUMENTS IN DETAIL. FUNDAMENTAL TO BOTH IS THE CONCEPT OF EVIDENTIAL IMPOSSIBILITY: A PROPOSITION, P, IS EVIDENTIALLY IMPOSSIBLE IF AND ONLY IF ALLEGED EVIDENCE FOR THE TRUTH OF P WOULD NOT BE EVIDENCE FOR P, WERE (...) THE TRUTH OF P ESTABLISHED. I ARGUE THAT HUME’S CLAIM, WHICH IS THAT PROPOSITIONS ASSERTING THE EXISTENCE OF MIRACLES ARE EVIDENTIALLY IMPOSSIBLE, IS ONE WHICH IS NOT ACCEPTABLE, BUT FOR REASONS OTHER THAN THOSE THAT ARE USUALLY GIVEN. (shrink)

Introducción -- Los rostros de la crítica -- Después del posmodernismo -- El concepto y la metáfora -- Las imágenes y las formas del entendimiento -- Citas memorables -- El oficio de la filosofía.

The compatibility of evolution with Aristotelian-Thomistic metaphysics is defended in response to Fr. Michal Chaberek’s thesis of incompatibility. The motivation and structure of Darwin’s theory are reviewed, including the roles of secondary causality, randomness and necessity. “Randomness” is an analogous term whose evolutionary use, while challenging, is fully compatible with theism. Evolution’s necessity derives from the laws of nature, which are intentional realities, the vehicle of divine providence. Methodological analysis shows that metaphysics lacks the evidentiary basis to judge biological theories. (...) Species are entia rationis whose immutability does not conflict with the evolutionary succession of biological populations. While Darwin’s theory was unknown to Aquinas, he endorses the possibility of new species immanent in the initial state of the universe, nor does his understanding of exemplar ideas offer ground for objection. Finally, five arguments given by Fr. Chaberek are answered. (shrink)

I argue that beliefs about what appears possible are justified in much the same way as beliefs about what appears actual. I do so by chisholming, and then modalizing, the epistemic principle associated with phenomenal conservatism. The principle is tested against a number of examples, and it gives the intuitively correct results. I conclude by considering how it can be used to defend two controversial modal arguments, a Cartesian argument for dualism and an ontological argument for the existence of God.

Every year since 1933 many of the world's leading intellectuals have met on Lake Maggiore to discuss the latest developments in philosophy, history, art and science and, in particular, to explore the mystical and symbolic in religion. The Eranos Meetings - named after the Greek word for a banquet where the guests bring the food - constitute one of the most important gatherings of scholars in the twentieth century. The book presents a set of portraits of some of the century's (...) most influential thinkers, all participants at Eranos: Carl Jung, Erich Neumann, Mircea Eliade, Martin Buber, Walter Otto, Paul Tillich, Gershom Scholem, Herbert Read, Joseph Campbell, Erwin Schrodinger, Karl Kereyni, D.T. Suzuki, and Adolph Portmann. The volume presents a critical appraisal of the views of these men, how the exchange of ideas encouraged by Eranos influenced each, and examines the attraction of these esotericists towards authoritarian politics. (shrink)

I argue that Social Trinitarians can and should conceive of God as a group person. They can by drawing on recent theories of group agency realism that show how groups can be not just agents but persons distinct from their members – albeit, I argue, persons of a different kind. They should because the resultant novel view of the Trinity – that God is three ‘intrinsicist’ persons in one ‘functional’ person – is theologically sound, effectively counters the most trenchant criticisms (...) of Social Trinitarianism, and enjoys independent theological support from the biblical notion of ‘corporate personality’. (shrink)

In _The Search for Meaning: A Short History, _Dennis Ford explores eight approaches human beings have pursued over time to invest life with meaning and to infuse order into a seemingly chaotic universe. These include myth, philosophy, science, postmodernism, pragmatism, archetypal psychology, metaphysics, and naturalism. In engaging, companionable prose, Ford boils down these systems to their bare essentials, showing the difference between viewing the world from a religious point of view and that of a naturalist, and comparing a scientific worldview (...) to a philosophical one. Ford investigates the contributions of the Greeks, Kant, and William James, and brings the discussion up to date with contemporary thinkers. He proffers the refreshing idea that in today's world, the answers provided by traditional religions to increasingly difficult questions have lost their currency for many and that the reductive or rationalist answers provided by science and postmodernism are themselves rife with unexamined assumptions. (shrink)

(2008). 2007 AESA Presidential Address Conflict of the Faculties: Democratic Progressivism in the Age of “No Child Left Behind”. Educational Studies: Vol. 43, No. 2, pp. 94-113.

A great need for systematic evaluation of ethics training programs exists. Those tasked with developing an ethics training program may be quick to dismiss the value of training evaluation in continuous process improvement. In the present effort, we use a case study approach to delineate how to leverage formative and summative evaluation measures to create a high-quality ethics education program. With regard to formative evaluation, information bearing on trainee reactions, qualitative data from the comments of trainees, in addition to empirical (...) findings, can ensure that the training program operates smoothly. Regarding summative evaluation, measures examining trainee cognition, behavior, and organization-level results provide information about how much trainees have changed as a result of taking the ethics training. The implications of effective training program evaluation are discussed. (shrink)

For most observers of economics from both inside and outside the science, the term ‘economics’ is synonymous with neoclassical economics. It is the methodology of neoclassical economics that defines the discipline of economics. ‘Mainstream economics’ is neoclassical economics and anyone entering the discipline today who wishes to obtain an appointment at one of the leading universities of the world is well advised to master its techniques. The fact that virtually every winner of a Nobel prize from Paul Samuelson up to (...) his student Joseph Stiglitz has been a practitioner of neoclassical economics is ample proof of the methodology’s triumph. Despite the dominance of this methodology, however, neoclassical economics has been subject to a steady stream of criticisms and proposals for alternative methodological approaches throughout its life. This article focuses on two relatively recent challenges to the neoclassical orthodoxy that seem to have taken hold of a non-negligible minority of the profession, some of whom can be found at leading universities. These two challenges come from behavioural economics and evolutionary economics. The article describes the strengths and weaknesses of both of these methodological approaches and contrasts them with that of neoclassical economics. It concludes that all three methodologies have something positive to contribute to the study of human behaviour. Key Words: neoclassical economics • behavioural economics • evolutionary economics. (shrink)

This paper focuses on two challenges that Transition Design poses for design educators: teaching appropriate skill sets and promoting professional identities. University-based degree programs in design are expected to prepare graduates for professional careers providing students with the skill sets and the habits of minds required to secure jobs in a commercial, market driven milieu. We must ask: Are these actually the skills and habits we should be teaching in order to promote Transition Design? The second challenge involves working through (...) the implications of localism. Inherent in Transition Design is the belief that it involves a type of social engagement that frames projects within the context of long-term visions tailored to specific places and experiences. In contrast, design curricula at most universities have a cosmopolitan flavor often at odds with an appreciation of local situations and values. So the question emerges: how can we educate people to recognize what it means to be local and to be stakeholders in the environmental and social well-being of a place. I argue that Transition Design will ultimately force us to examine what it means to act locally in order to contribute to the stewardship of place and community. (shrink)

No detailed description available for "Naturalism and deontology".

Would the existence of extraterrestrial intelligent life conflict in any way with Christian belief? We identify six areas of potential conflict. If there be no conflict in any of these areas—and we argue ultimately there is not—we are confident in declaring that there is no conflict, period. This conclusion underwrites the integrity of theological explorations into the existence of ETI, which has become a topic of increasing interest among theologians in recent years.

The central task of this dissertation is to develop a new interpretation of Leibniz's famous claim that there are no purely extrinsic denominations . Though Leibniz regarded NPE as one of his most important doctrines, he nowhere offers an explicit statement as to what he meant by it. One interpretation of NPE, which enjoys a modest consensus among interpreters, is that all extrinsic denominations reduce to intrinsic denominations. According to the reductionist view, things only have intrinsic denominations as properties; extrinsic (...) denominations are not genuine properties of things. Critics of reductionism have argued that the textual case for it is inconclusive at best, and I share this assessment with them. However, in my opinion, a satisfactory non-reductionist understanding of NPE has not been offered. The goal of my dissertation is to provide such a non-reductionist account. I contend that NPE, far from being a claim of the reducibility of extrinsic denominations, is actually an assertion that extrinsic denominations are genuine properties of the things they denominate. ;To establish my reading of NPE, I examine a line of textual evidence to which interpreters have paid little attention: the way Leibniz argues for NPE. In some passages Leibniz derives NPE from his predicate-in-subject principle of truth. In others, he employs his doctrine of the interconnection of all things to reach NPE. Elsewhere, he bases NPE on the principle of the identity of indiscernibles. Though, as mentioned, Leibniz never explicitly defines NPE, he does have much to say by way of explicit definition of each of these three principles. A consideration of what version of NPE could plausibly be drawn from them is thus a revealing way to proceed. In the case of each argument, I show that my interpretation of NPE is the conclusion naturally suggested by the given principle, while the reductionist version of NPE forms only an awkward, textually implausible fit with it. The result of the examination is an original and serious critique of the reductionist reading of NPE, as well as the development of a far more plausible understanding of that claim. (shrink)

Adam Smith was arguably the first great Enlightenment thinker to offer a thorough and considered response to the writings of Jean-Jacques Rousseau, the first great Counter-Enlightenment thinker. As recent scholarship has stressed, Smith sympathized with many aspects of Rousseau’s wide-ranging critique of commercial society. In the end, however, their differences were far more fundamental. This essay examines four key areas of divergence between the two, namely their views on the popular dissemination of the arts and sciences ; the moral effects (...) of commerce; the nature of liberty and citizenship; and the idea of progress. In each case, Smith stood closer to the leading figures of the French Enlightenment—thinkers such as Montesquieu, Voltaire, and Diderot—than he did to their great critic Rousseau. (shrink)

Background: Not all patients are considered equal. For patients who are considered to be “very important persons,” care can be different from that of other patients with advantages of greater access to resources, special attention from staff, and options for luxurious hospital amenities. While very important person care is common and widely accepted by healthcare administration, it has negative implications for both very important person and non-very important person patients, supports care disparities and inequities, and can create serious ethical dilemmas (...) for healthcare professionals. Very important person care can also result in negative care outcomes for its recipients. Objective: This article sought to explore the implications and ethical considerations of very important person care within the context of United States healthcare system, and integrate bioethical principles and American Nurses Association Code of Ethics for Nurses to influence recommendations for managing ethical dilemmas associated with very important person care. Method: A synthesis of the literature on very important person care was undertaken for this article. Ethical considerations: Ethical conduct was considered and respected when performing the literature review, referencing sources, and establishing authorship. Findings: According to the published literature, very important person care bares both positive and negative implications for patients, and negative implications for nurses. Nurses are the most affected by the demands from their administrators to provide special care and attention to patients in the “very important person” category and their families. Very important person care can be disruptive, disorienting, challenging, and stressful to nurses. Conclusion: While physicians and other healthcare professionals have commented on very important person care, limited work has been done in nursing. There have not been any empirical studies on very important person care. Therefore, in order to minimize the negative implications of very important person care, studies of this phenomenon are warranted. Exposing very important person care is important in the development of an ethical healthcare system. Moreover, understanding the ethical principles surrounding the concept of very important person care will empower nurses to effectively manage conflicts and ethical dilemmas that arise with very important person care. (shrink)

The question I wish to explore is this: Does idealism conflict with common sense? Unfortunately, the answer I give may seem like a rather banal one: It depends. What do we mean by ‘idealism’ and ‘common sense?’ I distinguish three main varieties of idealism: absolute idealism, Berkeleyan idealism, and dualistic idealism. After clarifying what is meant by common sense, I consider whether our three idealisms run afoul of it. The first does, but the latter two don’t. I conclude that while (...) Moore’s famous common sense critique is sound against external world skepticism, against Berkeleyan idealism and dualist idealism it is unavailing. (shrink)

I explore the view that the imago Dei is essential to us as humans but accidental to us as persons. To image God is to resemble God, and resemblance comes in degrees. This has the straightforward—and perhaps disturbing—implication that we can be more or less human, and possibly cease to be human entirely. Hence, I call it the spectrum view. I argue that the spectrum view is complementary to the Biblical data, helps explain the empirical reality of horrendous evil, and (...) offers an elegant rapprochement between the traditional view of hell and its rivals. (shrink)

Arguments for the importance of neuroscience reach across many disciplines. Advocates of neuroscience have made wide-ranging claims for neuroscience in the realms of ethics, value, and law. In law, for example, many scholars have argued for an increased role for neuroscientific evidence in the assessment of criminal responsibility. In this article, we take up claims for the explanatory role of neuroscience in matters of morals and law. Drawing on our previous work together, we assess the cogency of neuroscientific explanations of (...) three issues that arise in these domains: rule-following, interpretation, and knowledge. We critique these explanations and in general challenge claims as to the efficacy of the neuroscientific accounts. (shrink)

John Macmurray (1891-1976) was born in Scotland and began his philosophical education in a Scottish university. As an academic philosopher, following in the footsteps of Caird’s Scottish idealism - a reaction against the debate between Hume’s scepticism and Reid’s ‘commonsense’ – Macmurray holds that a university education in moral philosophy is essential for producing virtuous citizens. Consequently, Macmurray’s philosophy of human nature includes a ‘thick’ description of the person, which is more holistic that Cartesianism and emphasizes the relation of persons. (...) Hence, Macmurray focuses on community, but, as this chapter reveals, he is not a communitarian in the contemporary sense; rather, he shares Caird’s focus on philosophy as the means to living well. Thus, he opposes increasing specialization in university education and highlights the limits of science, which, Davie notes, is representative of the Scottish metaphysic of Macmurray’s era. Macmuray is the last in this line of the Scottish philosophical tradition. (shrink)

The A to Z of Descartes and Cartesian Philosophy includes a chronology, an introduction, a bibliography, and cross-reference dictionary entries Descartes's writings, concepts, and findings, as well as entries on those who supported him, those who criticized him, those who corrected him, and those who together formed one of the major movements in philosophy, Cartesianism.